I say, and with God's success: If the vessel is small enough to be lifted, he should lift it with his left hand, pour it onto his right hand, and wash it three times, then pour with his right hand onto his left hand. If it is large enough that it cannot be lifted, and if he has a small vessel with him, he should lift the water and wash them three times: that is, he lifts it with his left hand to wash the right, then with his right hand to wash the left. If he does not have a vessel to scoop with, he should insert his left fingers together into the vessel, without inserting the palm; because if he inserts the palm, the water that touches the palm becomes used - meaning the water that touches the palm becomes used when it separates, not all the water in the vessel - and he pours the water on his right hand, rubbing his fingers against each other like this three times, then he puts his right hand into the vessel, reaching as far as he can. And what was narrated from Abu Huraira, may God be pleased with him, that the Prophet, peace be upon him, said: "When one of you wakes up from his sleep, let him not dip his hand into the vessel until he washes it three times, for he does not know where his hand has been during the night," in Sahih Muslim 1: 233, and Sahih Ibn Khuzaymah 1: 74, and Sahih Ibn Hibban 3: 345. This is understood to apply whether the vessel is small or large and he has a small vessel with him, as it is disliked for him to dip in this case. However, if the vessel is large and he does not have a small vessel, he should insert his left fingers together into the vessel, for he, peace be upon him, forbade dipping, and the prohibition without emphasis implies a prohibition, so how much more so when it is emphasized with the letter 'noon.' Therefore, it should be obligatory to wash the hand considering the beginning of the hadith; to avoid the forbidden dipping, except that we have moved away from the obligation, considering the end of it. For he, peace be upon him, indicated with his reasoning the suspicion of impurity, and whoever doubts impurity, it is recommended for him to wash it, but it is not obligatory; because certainty is not removed by doubt. If the obligation is negated due to a hindrance, what is less than it is established, which is the Sunnah, and all of this is if he does not know that there is impurity on his hand. As for if he knows, then removing the impurity in a way that does not lead to contaminating the vessel or anything else is obligatory. Refer to: Al-Jawhara Al-Naira, 1/5, Al-Bahr Al-Ra'iq, 1/17, Umdat Al-Ri'aya 1: 62, and Sharh Al-Wiqaya p. 80, and God knows best.